Root: ع ق ل
Words from this Root in the Grand Qur'aan:
a) Total occurrences: 49
b) No of constructions: 5
The basic perception infolded in the Root is
the act of withholding or restraining; to
"captivate", "imprison",
"confine", "save and to make safe". The act of captivating and placing
a thing in the
protected environment is withholding, binding or becoming in a bound state.
Lane's lexicon says that this is the primary
signification which might be from عَقَلَ الْبَعِيرَ
-He bound the camel with what is called: عِقَال. This word عِقَال
;
also from this Root, refers to a rope with which a camel's fore-shank is
bound to his/her arm, both being folded together and bound in the middle of the
arm. Rope binds things and makes them safe and
protected from scattering. This binding creates a link-a reference.
Therefore: المعقل
means "the place to
which one has recourse for protection; a place to which one betakes himself for
refuge, preservation, covet, or lodging".
In
addition, once anything is safe and protected it results in the feel of
strength, security and tranquility.
مُعَقَّلَةٌ
:
signifies
a she-camel bound with
عِقَال the rope
on the occasion of she being covered. Thereby, metonymically it is used equivalent to:
الجماع as meaning the act of taking a woman/one's wife in the fold of hands and compressing her with the chest. [Lane's
Lexicon]
It may seem strange that from
primary signification of عَقَلَ الْبَعِيرَ, its superfine
perception and meanings is what we call intellect, intelligence, mind, reason or
knowledge which is the domain of brain.
Without going into the niceties and delicacies of the discussions of
philosophers and the brain scientists, for us it suffices that
intelligence/intellect is the faculty/capability to reason, solve problems,
think abstractly, learn and understand new material and profit from the past
experiences. All
this is possible and dependant upon knowledge of things.
A man is born, joins the association of humanity with a
clean slate, without information/knowledge of any thing:
-
Realize it; Allah the Exalted brought you people out of the bellies of
your respective mothers in a state that you were not aware of matter: something possessing dimensions, material realities.
-
Moreover, He the Exalted
have rendered for you
people the listening - acoustic faculty; and the
observing - optical faculty;
and of Processing-Integrating-Perceiving: Baking
establishment: the Brains.
-
This realization might
enable you people
to express praises-thanks. [16:78] [let us
respond الحمد لله
The
, i.e. state of
ignorance/lack of knowledge about anything of surroundings is reflective
of weakness, insecurity, pitiable position placing him at the mercy of
others.
-
Allah the Exalted is the One Who created
you people in initial state being of feebleness/lacking mental and
physical strength,
[physically as well as metaphorically because of
"you
did not know about anything"].
-
Thereafter, with the passage
of time He the Exalted gave you strength [physically as
well as metaphorically for having given faculty of gaining knowledge
about things] after the state of
feebleness.
-
Afterwards/lapse of time He
the Exalted gave you weakness after strength, and
reflecting stage of life
agedly.
-
He the Exalted creates from nothingness whatever He
desires/wills;
-
Know it that He
the Exalted
is
eternally the all-Knowing,
eternally the Dominant. [30:54]
We know the things only by knowing their
name/cognition code and dimensions/features. Moreover, we can
perceive them only when we have converted both as neurological
interpretation and observation and saved/captivated them in the
memory {عقل}. The faculty of
listening is for recognizing the name/code of the things; vision {بصر
not نظر
which refers to eye ball, mere
looking/glancing} determines the dimension/features by focusing eye
sight on some thing and heart and brain interpret and determine its
compatibility with other things which enable its storage/captivation in
the memory of the brain. Memory is like the hard disk and heart is like
the monitor of computer.
Data stored in
memory is of use and meaning so long it is retrievable and seen on the
screen of the monitor. If the screen of the computer or the heart of a
man becomes blind, the data stored in the memory/hard disk would be of
no value even it could be retrieved since it would be merely dots/neurological signal.
The man is born in a weak state, both physically and metaphorically,
that is lack of knowledge about his surroundings. With the passage of
time he gradually becomes physically stronger and stronger and
metaphorically also with the gaining of knowledge about his surroundings
through the aforementioned faculties given by Allah the Exalted.
The basic and foremost perception of
Root: ع ق ل
is to restrain, captivate and save; and the first step in building
intelligence/intellect is to save information/data about things in the
memory. Moreover, the thing is safe when it is in a safe place: [المعقل]
or is bound/tightened/linked with a rope: [عقال].
Nothing saves in the memory
[serving as المعقل]
unless we bound it with a “rope”-link it with another thing to satisfy
the perception of Root
ع ق ل.
In common parlance and in understanding of public, this Root has also metonymical use for embracing and pressing wife
in fold with chest. This results in compressing and squeezing of wife.
Nothing saves in the memory and becomes
part of intellect without being in a compressed/squeezed state.
Have we any option except to accept that the Roots of Arabic language
have all the physical/scientific realities infolded in them both
relating to matter and life.
Like the human brain, in the computer-memory/hard disk, data saves only
by linking and compressing it and this is how we grant "عقل"
to our created machine.
Man keeps successively and persistently rising from the stage of
by
acquiring and gaining information about things around him.
The next step is to co-relate, logically
analyze the data/information, understand relativity; differences and
similarities; differentiate and sift the fact from the conjecture.
However, those who after having gained the information do not apply/make
use of the faculty of intellect in fact do not differentiate between
things, conjecture and fact, hearsay and verifiable information/data.
-
Do you,
the people of clergy/men of understanding,
direct the common people to act with and restrict
to good deeds and you keep forgetting about yourselves though/while
you are the people who read the Book?
-
Is it for
reason that you people do not reflect to notice this evident contradiction in your behaviour/conduct? [2:44]
-
Realize the manifest: the
existents
are distinct manifestations reflecting the Divine Providence and Will
evidently:
-
The creation of the
Skies and the Earth;
-
And the
alteration-revolving-circular pursuit of the Night and the Day;
-
And in the ship that
sails in the water reservoirs [river/sea/canals] laden with cargoes
beneficial to people-mankind;
-
And in that which Allah
the Exalted descended from the Sky some quantity of water whereby He
the Exalted
revived-rejuvenated the land with it after its demise-drying up;
-
And that He the Exalted spread
all kinds of animals in it;
-
And in the atmospheric
circulation-changing directions
of the Winds in spaces within the
Sky and within the Earth; and between both;
-
And subjected to
manageability the
Middle Clouds in between the Sky and the Earth;
[only for this particular cloud the word in
between Sky and Earth is used-Qur'aan was the first ever Book to give
Atlas of Clouds]
-
[distinct manifestations reflect the Divine Providence and Will]
For such people who
use faculties of reason and intellectual inquiry. [2:164]
-
O you the people of the Book; why do you
wrangle about Iebra'heim
[alaihis'slaam, calling
him a Jew or Christian] despite
the circumstantial fact that To'raat and Inj'eel were not descended except
after his time-natural death.
-
Is this
wrangling because you do not use intellect to differentiate? [3:65]
-
Indeed, the worst and irksome
creatures in the judgment of Allah the Exalted are:
-
Those of the
deaf and the dumb who do not
reflect, interpret, differentiate and captivate knowledge. [8:22]
A deaf is he who is unable to hear and
metaphorically refers to a person who is unresponsive or indifferent to
respond to something as if unable to hear it.
Dumb is a person who is unable to speak/respond; and is referred to a
person showing low level of intelligence. Listening does not merely mean
the vibration of eardrum. It becomes listening only if we intend to
preserve it when our system will the vibration
and save/captivate that thought/statement in the memory of the brain.
This is the basic meaning of the Arabic word "عقل" and "يعقلون"
is an act of withholding, binding, to bind something.
Those who do not listen
attentively are
like the deaf and dumb who had not captivated/saved the data in their
memory "عقل" and in the absence of
data in the memory, we can speak nothing like a dumb person. Allah keeps
asking the people to listen attentively so that they can answer the
call. Only those can answer the call who had listened what was stated.
-
It is a fact that
only such people reasonably-rationally answer-respond who
listens comprehensibly.
-
And as for
the dead
are concerned,
Allah the Exalted will revive-resurrect them.
-
Thereafter, by lapse of
time
they will be forced
towards Him the Exalted.
[6:36]
The advantage and purpose of the act signified by the Root:
ع ق ل
is recourse for protection and the feel of strength, security and tranquility.
What is the opposite of it; let us listen from the
"experienced ones":
-
Listen it;
They further said: "Had
we adopted the habit of listening or applying
intellect-differentiating faculty:
-
We would
not have been in the company of residents of
scorching temperature of Hell-Prison"
[67:10]
-
Thus they consciously confessed the guilt of
their sin; resultantly condemnation is for the residents of the
scorching Hell-Prison. [67:11]
We read earlier that the job of intellect is to profit from the
experiences. Let us profit from the "experience" of these people and
start listening the Grand Qur'aan and
applying intellect to differentiate between the hearsay, conjecture,
writings of people; notwithstanding they
attributed those to the Messenger Sal'lallaa'hoalaih'wa'salam
or Allah the Exalted; and concentrate on the words of Qur'aan
which will grant the abode of security and safety and true life of
tranquility.
...................
1 |
Verb:
Imperfect; second person; plural; masculine; Mood: Indicative evident by " نَ";
and [و] Subject pronoun, in nominative
state; مصدر-عَقْلٌ Verbal noun. (1)2:44(2)2:73(3)2:76(4)2:242(5)3:65(6)3:118(7)6:32(8)6:151(9)7:169(10)10:16(11)11:51(12) 12:02(13)12:109
(14)21:10(15)21:67(16)23:80(17)24:61(18)26:28(19)28:60(20)36:62(21)37:138(22) 40:67(23)43:03(24)57:17=24
فعل مضارع مرفوع بثبوت النون/و-ضمير
متصل في محل رفع فاعل-جمع
مذكرحاضر |
|
2 |
Verb: Perfect; Third person; Plural; masculine; active; [و]
Subject
pronoun in nominative
state +
Suffixed object pronoun
هُ; third person; singular; masculine,
in accusative state; مصدر-عَقْلٌ Verbal noun.
(1)2:75=1
فعل ماضٍ
مبنى على الضم لاتصاله بواو
الجماعة/و- ضمير متصل في محل رفع
فاعل/جمع
مذكر غائب
ضمير
متصل مبنى على الضم في محل نصب
مفعول به/واحد
مذكرغائب |
|
3 |
Verb:
Imperfect; First person; plural; Mood: Indicative;
Subject pronoun hidden; مصدر-عَقْلٌ
Verbal noun. (1)67:10=1
فعل مضارع مرفوع
بالضمة -الفاعل:ضمير مستتر جوازاً تقديره:نَحْنُ-جمع متكلم
|
"we apply intellect/analyze/ perceive" |
4 |
Verb: Imperfect; Third person; singular;
masculine; Mood: Indicative;
Suffixed fronted object pronoun: third person; singular;
feminine, in accusative state;
مصدر-عَقْلٌ
Verbal noun. (1)29:43=1
فعل مضارع مرفوع
بالضمة صيغة-واحد
مذكرغائب
ضمير متصل مبنى على الفتح في محل نصب مفعول به /
واحد مؤنث غائب |
|
5 |
Verb:
Imperfect; Third person; Plural; masculine;
Mood: Indicative evident by "
نَ";
and [و] Subject pronoun, in nominative
state; مصدر-عَقْلٌ Verbal noun.
(1)2:164(2)2:170(3)2:171(4)5:58(5)5:103(6)8:22(7)10:42(8)10:100(9)13:04(10)16:12(11) 16:67(12)22:46(13)25:44(14)29:35
(15)29:63(16)30:24(17)30:28(18)36:68(19)39:43(20)45:05(21) 49:04(22)59:14=22
فعل مضارع مرفوع بثبوت النون/و-
ضمير متصل في محل رفع فاعل-جمع
مذكرغائب |
"they people apply
intellect/ analyze/perceive/ differentiate" |
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